Organizing the categories of analysis of the audio-visual interactivity.

It`s important to point out that the intervention-research happens from the global experience of the interactivity among people and the technical device. Our objective is to try to characterize in details this experience, constructing the categories for a more accurate analysis of the audiovisual interactivity. So, two different moments of the audiovisual interactivity are considered:

> Analysis of the group experience at the moment of the audio visual intervention (way and content of the speech)

This analysis refers to the group interaction itself and the way the content of the narratives are organized from the start point of different social positions, established by the discursive styles the researcher and the participants assume in front of the camera. This analysis refers mainly to the themes that come about and the way they are developing during the meeting. So, what is in focus is this facet of the analysis is the content and the possible discursive styles in a context of a determined meeting.

> Analysis of vídeo taped images

This analysis refers to the video taped images and what they reveal to people in the group at the moment when they relate themselves to their own images on the TV screen. In other words, what we try to point out is the awareness of themselves and of the others shown by the camera movements. In short, the possibility to see themselves in different angles on TV allows another conscience about the place one's body occupies in the space, but, also the effect of somebody else`s looks on us. The camera expands the exotopic dimension of the other´s looks upon me, technically recreating situations impossible of being registered by the natural look.

Our intention is to analyse the discourse shown through the video taped images registering the revealing moments in which the person has an insight about himself and simultaneously takes conscience of the intersubjective exchanges that develops within a determined group meeting social context. So, we are goint to point out, three moments of the subject awareness that are revealed by the experience of seeing and analusing video taped images in the context of group meetings. It is important to point out that these categories are not presented apart from the discouse, but are revealed simultaneously by the way the dialogue is developing at the specific moment of the interaction among people that participate in the group. To illustrate this aspect we present below some fragments of the dialogue.

THE OTHER TO ME- situations in which the discourse emits opinion about the other, that is, what I reveal to the other of what I know about him from my point of view.

Methodological questions of the research-intervention

This research presents a peculiarity that must be pointed out. On the one hand we have the knowledge that the group keeps building about themselves and the particularities that are revealed to each individual in a very singular way: on the other hand, we have the knowledge that the researcher keeps building about the use of the video, analyzing the consequences trigged by this technical device in the dynamics of the group. It is possible to determine the interaction process in the group, defining the way the dynamics of this meeting is organized, focusing the following space temporal moving.

> The place occupied by the researcher through his interventions and ways of approaching the dialog with the group.
> The place occupied by each member of the group, with their interventions and the ways of approaching the dialog with the researcher and the other members of the group.
> The place occupied by the camera that interferes in the dynamics of the group as a means of triggering feelings, attitudes and behavior.

It`s important to point out that at every moment of the research-intervention the researcher is an individual that participates, together with the group, in the construction of the senses on that common experience. It means that there is a constant bargain or language production between the group and the researcher, mediated by the camera.

So, the researcher assumes a place necessarily ambivalent, since he himself is the author of the process of intervention, but at the same time, he is also a subject that experiences with the group a new event, providing possibilities of production of unusual knowledge for the group as well as for him (the researcher). This ambivalence is extremely productive, since it stimulates the simultaneous experience of the knowledge and non-knowledge, creating space so that the discourse of the other integrates to that of the researcher, revealing the creative and critical possibilities of the knowledge in the interaction with the other. The researcher´s proposal is so, to construct a dialogic and alteritarian knowledge, that is, a knowledge permanently shared.

At a first moment, the camera registers the group meeting, its images and narratives.The theme appears in the group and develops from the intervention of the researcher's speech and the movement of the camera in the space where the meeting takes place. The camera is the object that interferes actively in the people's discourse, since its presence is strongly taken into consideration. The group feels like speaking about the experience lived at the moment in which people are registered as images by the technical device. The difference between any image on TV and see his own own image reflected is a new situation and this event turned out to be the main theme of conversations, in the first meeting with the used the camera triggering the aware of conscience of the alteritaria dimension between myself and the other. After that the group analyzes the videotaped images and discusses the feelings, the speeches and the affective and cognitive experiences that were being produced from the experience of "seeing and being seen" on TV, as we are going to show, as follows:

" The video is important because we see the way we see the way we speak, move and watch. That`s why it`s important to us, all right." (Joana)

" Without the video, people don`t care about their image. But with the video, they worry about their looks(laugh) There is somebody here, I`m not going to say who- that looking at herself on the video said: Gosh! How ugly I look! Next week I`ll make myself beautiful to look better. Right?"( Marina)

" Usually people stay here looking at the video saying: Look over there! so and so is this way, somebody else is that way! They are trying to express themselves on that stuff. Every time I come here I always try to know what happened when I`m not here." (Geraldo)

" I think we see people`s slips. Take a look! (pointing at the TV) For example I keep swinging my leg. It`s a mania I have!" (Claudinha)

" Most of the people are ashamed." ( Marina)

" I think this is a good work, because it encourages people to discuss."(João)

We realized that the video motivates the group specially by the visual act of facing the image revealed without our previous choice, an image that surprises because in general, it doesn`t coincide with the expectations we have towards us.

The camera as mediator in the construction of the conscience of the social and subjective space.

The camera can also be used as a way of intervention to the social practices, as a trigger of interpersonal exchange processes being constructed by the groups and bargained each moment.The researcher, although conducting the process of intervention, at this space, finds himself also as the individual that experiments with the group the discoveries being triggered. In this case the camera is used as a tool that provokes a group discussion, making the collective experience of seeing and being seen the fundamental theme of the own investigation. With this approach, the videotaping is used by us as a means to reach another vision of our place in the world, our desires and intentions, including the aware of conscience of ourselves caused by the impact of our own image and the image of the other on us, whenever approached through this mediation technique.

Introducing the video camera during the Pastoral group weekly meetings, we knew that this intervention would bring about a determined way of seeing and being seen among people and that this look mediated by the camera lenses, would allow a totally peculiar understanding of himself and of the other, awakening a subjective conscience and bringing about new questionings in that specific group. What might those questions be? How would the group face them? What would this tecnical device- the camera- be capable of triggering in that context? What subjective questions people involved would be able to express? In what way can the production of knowledge, in a specific communitarian work context bring new reorganizations between the subjective experience and the social life embarrassment? These are some questions, among others, which we will try to discuss through the preliminary analyses of this intervention-research.

Just Be Diferent.

[Happy and tired, after all be a taichou is not easy xD]

And today was the last meeting before the Nippon ... and so much has happened since q surtaram a group of friends get together and resolved to make an event ..
Still remember clearly that day ... qo we never dream of doing an event would be real .. though .. nothing is easy .. and many sacrifices were necessary purchase this event has occurred in spite of everything .. .. for me to nippon always has been and will as a family .. no matter how many times in the overthrow, pisem on top of us .. we always get here really prove who we are (though shaken, the nippon still exists = D)
Looking for that day .. I never thought to be where I am .. be me now .. q but all this change occurred in my life .. had a purpose .. and this, I will always remember ..
Much has happened until I achieve all this, people I q conheçi and those dexei in my past, friends q discovered (and I hope by new = D), how many times I fell (not literally XD) and was willing to give up everything .. but I always looked forward and get at least this time decided to take the correct decição
Now .. there are less than 24 hours to that time all the work has been completed ... I am here reflecting on that I really want to do from now ..
Q The only thing I know .. Q. is. that group of friends .. q one day be joined to make an event aimed at upgrading the public .. that group of friends who met on Sundays, that group of friends if q plus the msn .. what no longer exists .. what sobrou today, the remains of friendship, intrigue, objections, doubts .... the q NipponSeito will from now?
Q Is the least I can analyze it all .. q and say it was not in vain .. q naum was stupidity cope with all these months of the nippon head high?
axo that yes .. was very cool that entire time we were meeting .. Shopping .. Hyper .. .. Pump divesões temporary temporary friends ... .. but there are those q .. at least that I can say .. I still have friends in nippon .. and I do not want to lose them ...
Even if this has to be the first and only NipponSeito .. at least I can agradaçer .. q ker who is .. q for having placed this XD
And the question is .. of a possible Nippon'07 .. who knows ... everything is relative XD
[Speaking of Nippon .. and a picture of Tadaimá XD .. at least I q I took .. is special D =]

vlw for everything galera .. to the Nippon'06 /


___Opa A few more words that get people q ssmpre me apoiou____ XD
(* Plagiada idea of Photocasting of Bia XD)
thanks to Junior .. for being my friend .. I cope by .. to do my cosplays .. vlw for everything .. axeraundas XD
required to Bia .. by me support and be the great friend I think pra q = D bjo xuxu caramba!
thanks to Carlos .. if you were a naum I would have to ido daisuke .. and naum be in Nippon hj XD Hontou Arigatou
required to Carol .. by never dropped on me ... despite having taken us out for 3 months .. I have had a lot to naum time you get xx ... ti amo bag = D .. Now, listening to funk neh? XD
Caio required to be by a friend as Axe! vlw the Council saw? XD .. Mission Complete, Boy! o /
thanks to all my friends who go in for TSS nippon, the incentive to vcs worth much to me = D = D.. vlw. vcs love tbm D =
thanks to my parents for having me at (hóoo .. until pareve VMA xD)
thanks to my aunt .. q aturou I look at the entire holy Sunday there xopiz XD vlw aunt .. ti amo D =
thanks to all my friends are vcs q .. q swear I will never iskecer of vcs .. and can always count cumigo saw? D =
Now tah good for both you q isaki tah means emo XD

.. Happo in the area! hope not abandon this blog ... sorrys and if I repeat a lot in the post .. 'm dying to sleep x.x

The look and the word in the construction of the conscience of himself.

The understanding the individual has of himself comes from the look and the word of the other. Each one of us occupies a determined space and from this unique place we reveal our way of seeing the other and the physical world that involves us. At this point of the analysis, the emphasis lies on the place occupied by the look and the word in the constitution of the sense we give to our experience to be in the world.

By observing the social interactions and the expressions that come about on daily life, we realize out absolute necessity of the other. Our individuality would not exist if the other didn´t create it. The internal territory of each one is not sovereign, as well explicited by Mikhail Bakhtin ( 1985) because "to be" means "to be for the other", and "through the other, to be yourself". It is through the other look that I communicate with my inner side. Everything related to me, comes to my conscience through the other look and word, it means, my conscience awareness happens from the interaction with the conscience of the other. Bakhtin uses the concept of "exotopia" to explain that it is only through somebody else's look that is possible to have a temporary finishing of myself as a whole. The other can have a vision about me that is inaccessible to me according to my point of of view. "Exotopia" is this adding look the other can give at determined moment, a temporary finishing.

Approaching the concepts of "exotopia" and dialogism, that is, the special experience of the look with the experience of the language, Bakhtin will say, the same way my sight needs the other so that I can complete myself, my word needs the other to have a meaning.

At the first moment we can realize that the visibility of the subject in relation to his space in the world and his self-awareness in relation to himself is determined by the other´s looks and language. A certain person, from his point of view can mediate, by his look something in me that cannot be seen by myself. So, the construction of self-awareness is the way we share our look with the other´s look., creating this way a language that allows us to decipher at the same time our self-awareness and the other´s in a socio-cultural context. This alteritarian dimension lived by the subject in the social interaction context serves as a mirror of what is hidden in me, and it is only revealed to me by the relationship with the other. In this perspective, the other occupies the place of the revelation of what is unknown to me.

Let us see now a reflection of what leads us to the experience with the camera, as a means to expand the field of our perception, transforming our experiences because of knowledge and language.

Technology and popular social levels

In this changing world we observe a great unbalance between the benefits of technology and the access to these benefits still restricted to certain social groups, preventing the cultural production of a specific time from reaching in a democratic way, the different social levels of society that represent the Brazilian reality. We want to emphasize that we are not discussing the possibility of the individuals to acquire the consuming goods, such as television, video, computer, etc. but the capacity to use these technical devices in a critical and creative way , which is the great problem of the information society.

So, what we intend to discuss is the symbolic value that technology, especially what concerns the relationship we establish with the media, acquires in daily life, building the ways of representation of the social classes, besides the identitary patterns assimilated by the high, middle and low classes in the Brazilian social context, as vectors of subjectivity. The possibility of criticism does not happen immediately, but depends on the investiment on the cultural formation that can give access to a critic reading of the symbolic codes or registers that circulate through the technical images in the media. This way, our concern is to build, together with the community, a critical reading, establishing spaces for the utilization of the audio-visual resources, and to elaborate an analysis of how the production of knowledge and the construction of the critical knowledge in a work context with population of low income in the Pastoral scope are processed.

Our understanding of the social and political place occupied by popular social levels coincides with the vision presented by Milton Santos , who emphasizes that great part of the population excluded from the global market, or that survives at the margin of the official public accountancy, called by him passive nation, would be the real agent of the future of the country. In the passive nation, a specific, endogen, resistant culture is created, constituting a foundation, a solid base to the production of a policy. Its real richness would be based on the fact that it has its own dynamism, authentic, based on its own existence. To Milton Santos, the awareness brought by the environment root and by the experiences with scarceness, besides representing the population majority, would make a production of a project possible. The author adds that the intellectual's main role nowadays would be to encourage showing, analytically within the national scope, the dynamics and resistance of the "passive nation". The reflexion about each contradictory reality should be offered not only to associated organized societies such as syndicates, churches, political parties, etc., but also to unorganized societies, in the hope of finding in the light of this new interpretation, the necessary elements of a society more coherent to the public interest of having a more solidary social organization.

Paiva (1998), also, trying to understand the meaning of communitarian life, starting from its own dynamic, its composition, its structure, looks forward to rescueing human solidarity, long lost in the XIX century when the individualistic social organization model was predminant. To the author,

" implicit solidarity in the communitarian proposition has nothing to do with the moral imperatives of the humanistic ethic . Solidarity is, in communitarian terms, a real strategy of those, who either because they live in scarceness and/or at the margin, construct a peculiar knowledge of convivialism and of local experiences.The latter has been offering itself as a kind of seed to new public institutions, capable of being used as referendum to the contracts in terms of a new form of State"(p. 11).

So, we bet that deep changes in the political structure of a determined society are built in the daily social struggle and will be kept as a foundation through which allows transformations revealed in the field of language, as we can see in Bakhtin´s words:

" Words are weaven from a multitude of ideological threads and serve as plots to all social relationships in all domains. It is so obvious that the word will always be the most sensitive indicator of all social changes, even those which have just come out, those which have not taken form yet, those which have not yet opened ways to ideological structured and well formed systems. The word constitutes the means in which slow accumulations of quantitative changes that have not had time to acquire a new ideological quality, and have not had time to produce a new and complete ideological form are produced. The word is capable of registrering the most intimate transitory phases, the most ephemeral of social changes"(Bakhtin, 1981,p. 41).